探索马可福音第1章的意义
Da Ray and Star Silverman (Tradotto in 中文 da 觉醒)
第一章
翻译：觉醒
宣告耶稣的神性
1. 神的儿子耶稣基督福音的起头。
当我们开始阅读马可福音时，我们需要牢记，在任何一卷圣经中，所说的第一句话，都会成为后面一切内容的精髓。就像音阶上的基调一样，第一句话奠定了主旨，提供了中心主题，并为后面的一切确立了重点。因此，当我们阅读神的话语时，第一句话应该牢记于心，贯穿于后面的内容，这一点至关重要。 1
在马太福音中，第一句话是：“关于亚伯拉罕的后裔，大卫的子孙，耶稣基督降生的书。”这是福音叙事的开始。从字面上看，这句话说的不过是耶稣的人类血统。这第一句话将祂描述为“亚伯拉罕的后裔、大卫的子孙”。虽然这个王室血统是一个重要的、受人尊敬的血统，但它仍然是一个人类血统。
这描绘了我们最初看待耶稣的方式。我们把祂看作一个人，由人类父母所生。但是，当我们读到马太福音的结尾时，一些奇妙的事情发生了。随着我们对耶稣的认识不断加深，祂的神性也逐渐显露出来。当我们来到马太福音书的结尾时，耶稣说：“天上地下所有的权柄都赐给我了。”（马太福音28:18）
因此，马太福音使我们认识了耶稣的神性。这标志着我们信仰发展的一个关键阶段。事实上，耶稣自己曾说，承认祂的神性是基督教信仰的第一块基石或房角石。在马太福音中，当彼得对耶稣说：“你是基督，是永生神的儿子”，耶稣没有否认这一点。相反，耶稣告诉他，这个根本真理不是属血肉的指示他的，而是“我在天上的父”指示他的（马太福音16:17）。耶稣说：“我要把我的教会建造在这磐石上。”（马太福音16:18） 2
马可福音从马太福音结束的地方开始，即从承认耶稣的神性开始。马太福音以“关于亚伯拉罕的后裔，大卫的子孙，耶稣基督降生的书”（马太福音1:1）开始，马可福音则以“神的儿子耶稣基督福音的起头”（马可福音1:1）开始。
还要注意的是，马太福音自称为“耶稣基督降生的书”，马可福音则自称为“耶稣基督的福音”。使用不同的术语是有意义的。“书”表示在我们灵性发展的过程中，即在我们逐渐认识耶稣基督神性的过程中，我们所经历的连续的、完美有序的状态。这是我们的“生命之书”，是神所编写的，描述了我们心中爱和智慧的兴起和发展。这被称为重生的过程，或者用圣经的语言来说，是耶稣基督在我们里面降生的过程。 3
但“福音”不是“书”
“福音”一词来自希腊字εὐαγγέλιον（evangelium），意思是“好消息”。对早期的基督徒来说，该“好消息”是神亲自来到世上，揭示祂的真实本性，征服邪恶，尤其是教导人们通往天堂的道路。因此，在马太福音的结尾，门徒被差遣出去，向万民传扬这个好消息。正如马太福音结尾所记：“所以，你们要去，使万民作我的门徒，奉父、子、圣灵的名给他们施洗。凡我所吩咐你们的，都教训他们遵守。”（马太福音28:19、20）
当我们查考福音叙事中不断涌现的神圣真理时，我们发现马太福音以众所周知的大使命达到高潮。耶稣差遣祂的门徒出去，传扬祂出生、生活、死亡、复活的好消息，尤其是祂的教导。马可福音正是从这一点开始的（“在旷野有人声喊着说”），宣告弥赛亚，神的儿子，已经来到。简而言之，马可福音是以宣告福音开始的，宣告耶稣是弥赛亚，是神的儿子，祂呼召我们到普天下去传福音。然而，我们很快就会发现，好消息是从悔改开始的。
预备主的道
2. 正如先知以赛亚书上记着说，看哪，我要差遣我的使者在你前面，预备道路。
3. 在旷野有人声喊着说，预备主的道，修直他的路。
在耶稣降生伯利恒前五百年，主通过先知玛拉基说：“看哪，我要差遣我的使者，在我前面预备道路。”（玛拉基书3:1）在马可福音的开头，这位将“预备道路”的“使者”就是施洗约翰。他是神差来为弥赛亚预备道路的。
还有一个更古老的预言，在耶稣降生前七百年，主通过先知以赛亚说：“在旷野有人声喊着说，当预备主的道，修直他的路。”（以赛亚书40:3）这两个预言合在一起，成了马可福音开始时的一个陈述，即：“看哪，我要差遣我的使者在你前面，预备道路。在旷野有人声喊着说，预备主的道，修直他的路。”（马可福音1:2-3）这位来预备主的道，以便人们接受主的使者就是施洗约翰。尽管那个重要的时刻已经过去两千年了，但我们仍然可以听到约翰强有力的宣告：“主来了！”“你们要预备道路！”“祂要进入你们的头脑和心灵！”“修直祂的路！” 4
在马太福音的结尾，耶稣吩咐祂的门徒说：“你们要出去，使万民作我的门徒，给他们施洗。”马可正是从约翰施洗开始，继续讲述故事。虽然经上没有证据表明施洗约翰曾成为十二门徒之一，但有证据表明他遵照耶稣的吩咐，教导人们“遵守[耶稣]所吩咐的一切”（马太福音28:20），从必要受洗开始。
正如我们在马太福音中已经指出的，受洗代表愿意接受新的真理。它与代替赎罪、因信称义或瞬间得救无关。相反，它表明了一种意愿，即愿意通过学习并实践真理来洗净灵魂，同时相信是主赐给我们遵行真理的力量。虽然洗礼本身并不使人得救，但它代表了得救是如何发生的，即通过悔改的过程，使罪得赦。 5
福音的宣告从一位强有力的传道人的话开始，敦促我们不仅要预备主的道，而且要接受“悔改的洗礼，使罪得赦”，这不是偶然的（马可福音1:4）。显然，约翰的讲道很受欢迎，因为“犹太全地和耶路撒冷的人都出去到约翰那里，承认他们的罪，在约但河里受他的洗。”（马可福音1:5）
那么，悔改的洗和承认自己的罪将是我们进入马可福音的关键理念。
圣灵的洗
4. 照这话，约翰来了，在旷野施洗，传悔改的洗礼，使罪得赦。
5. 犹太全地和耶路撒冷的人都出去到约翰那里，承认他们的罪，在约但河里受他的洗。
6. 约翰穿骆驼毛的衣服，腰束皮带，吃的是蝗虫野蜜。
7. 他传道说，有一位在我以后来的，能力比我更大，我就是弯腰给他解鞋带，也是不配的。
8. 我是用水给你们施洗，他却要用圣灵给你们施洗。
9. 那时，耶稣从加利利的拿撒勒来，在约但河里受了约翰的洗。
10. 他从水里一上来，就看见天裂开了，圣灵仿佛鸽子降在他身上。
11. 又有声音从天上来，说，你是我的爱子，我喜悦你。
12. 圣灵就把耶稣催到旷野里去。
13. 他在旷野四十天受撒但的试探，并与野兽同在一处，且有天使来伺候他。
施洗约翰知道自己的局限。虽然他知道他的讲道可以帮助人们认识到他们需要一位救主，但他也知道单凭他的话不能带来拯救。因此，他说：“有一位在我以后来的，能力比我更大。”（马可福音1:7）当然，他指的是耶稣，施洗约翰正在为祂铺路。施洗约翰说：“我是用水给你们施洗，他却要用圣灵给你们施洗。”（马可福音1:8）
在圣经的语言中，接受“水的洗礼”代表愿意接受真理，尤其是基于圣经字面教导的真理。这是第一次的洗。但之后必须有另一种洗，就是“圣灵的洗”。这第二次的洗发生在我们所知的真理在属灵争战中受到考验的时候。在这种时候，仅仅相信是不够的。相反，我们的信必须经受考验，使它们更加坚固，最终成为我们性格的重要组成部分。在受试探的时候，如果我们让主话语中的真理充满我们的心，主就会藉着真理带着爱和能力来到我们中间。在圣经的语言中，这被称为“圣灵的洗”。 6
因此，施洗约翰不仅仅是一个历史人物。当他在贫瘠的旷野呼喊，以“预备主的道路”时，这代表我们需要用主话语中的真理武装自己，为属灵的争战做准备。作为我们在凡事上的榜样，这正是耶稣在下一节所做的。我们读到：“那时，耶稣从加利利的拿撒勒来，在约但河里受了约翰的洗。”（马可福音1:9）当耶稣从约但河上来的时候，天裂开了，“圣灵仿佛鸽子降在他身上”（马可福音1:10）。
圣灵“仿佛鸽子”降在祂身上，代表耶稣即将经历内在净化的过程。每当我们战胜试探时，我们就会变得更柔和，也能够从更高的层次看问题，就像鸽子一样。在这方面，鸽子降下是从天上来的记号，接着有声音从天上来，说：“你是我的爱子，我所喜悦的。”（马可福音1:11） 7
在马太福音中，耶稣受洗后立即被圣灵引到旷野，受魔鬼的试探，然后对耶稣所受的试探有详细的描述，包括祂被试探，要把石头变成饼，从殿顶跳下去，并敬拜撒旦。这些试探概括性地代表了耶稣在逐步征服地狱、恢复自由和教导通往天堂的道路的过程中将要经历的所有试探。
马可福音是同样的顺序。耶稣受洗后，圣灵立即把祂催到旷野里去（马可福音1:12）。这与属灵的法则是一致的，即我们不仅要相信真理，还要按照真理生活。因此，我们在受洗（接受真理）之后，必然要经受试探（按照真理生活）。所以，接受真理仅仅是我们灵性成长的开始。要使真理成为我们自己的，就必须在属灵争战的时候，把它记在心里，并使用它。这就是为什么我们在两部福音书中看到了同样的顺序。然而，在马可福音中，整个试探的过程只用一节经文来描述。如经上所记：“他在旷野四十天受撒但的试探，并与野兽同在一处，且有天使来伺候他。”（马可福音1:13） 8
这里的“野兽”指的是阻碍我们按照真理生活的邪恶欲望和错误思想。它们是对自我和世界的邪恶而残暴的爱，要吞噬我们里面来自主的一切。但是，当我们在试探中得胜，强迫自己按真理行事时，我们就会始终受到主话语中的真理的保护，最终得到这些真理的安慰。如经上所记：“有天使来伺候他。”（马可福音1:13） 9
那么，这就是约翰所说的“圣灵的洗”。 10
耶稣传福音
14. 约翰下监以后，耶稣来到加利利，宣传神的福音。
15. 说，日期满了，神的国近了。你们当悔改，信福音。
16. 耶稣顺着加利利的海边走，看见西门和西门的兄弟安得烈在海里撒网。他们本是打鱼的。
17. 耶稣对他们说，来跟从我，我要叫你们得人如得鱼一样。
18. 他们就立刻舍了网，跟从了他。
19. 耶稣稍往前走，又见西庇太的儿子雅各和雅各的兄弟约翰在船上补网。
20. 耶稣随即招呼他们。他们就把父亲西庇太和雇工人留在船上，跟从耶稣去了。
21. 到了迦百农，耶稣就在安息日进了会堂教训人。
22. 众人很希奇他的教训，因为他教训他们，正像有权柄的人，不像文士。
本福音以施洗约翰传悔改赦罪的道开始，这是本福音的主旨。在旷野受试探之后，耶稣继续传同样的主题。如经上所记：“约翰下监以后，耶稣来到加利利，宣传神的福音。”（马可福音1:14）在连续的内在意义上，施洗约翰被囚禁是一个重要的时刻。正如我们已经提到的，施洗约翰代表圣经的字面含义，即我们开始学习圣经时最先学到的真理。然而，如果我们被剥夺了这些真理，或者这些真理被扭曲了，这就好比施洗约翰被“下监”了。 11
当这种情况发生时，耶稣接替了约翰的工作。和约翰一样，耶稣以悔改为主题开始传道。“日期满了，”耶稣说，“神的国近了。你们当悔改，信福音。”（马可福音1:15）然后，耶稣立即召集门徒，协助祂完成使命。祂在加利利海边行走，看见西门和安得烈在海里撒网，就对他们说：“来跟从我，我要叫你们得人如得鱼一样。”（马可福音1:17）祂对雅各和约翰也是如此说。他们都毫不迟疑地跟从了祂（马可福音1:19-20）。
耶稣的行动是迅速的。祂没有耽误任何时间，“立即进入会堂教训人”（马可福音1:21）。“众人很希奇他的教训，因为他教训他们，正像有权柄的人，不像文士。”（马可福音1:22）
耶稣不许污鬼作声
23. 在会堂里，有一个人被污鬼附着。他喊叫说，
24. 拿撒勒人耶稣，我们与你有什么相干？你来灭我们吗？我知道你是谁，乃是神的圣者。
25. 耶稣责备他说，不要作声，从这人身上出来吧。
26. 污鬼叫那人抽了一阵疯，大声喊叫，就出来了。
27. 众人都惊讶，以致彼此对问说，这是什么事？是个新道理啊！他用权柄吩咐污鬼，连污鬼也听从了他。
28. 耶稣的名声就传遍了加利利的四方。
马可福音的记载简短、直接、直达要点。他没有记录家谱，没有记录耶稣降生，没有记录山上宝训——这些涵盖了马太福音的前七章。他直接从施洗约翰在旷野传道开始，现在又转到耶稣在会堂里传道。祂的教导使众人惊讶，又赶出了一个污鬼。当污鬼承认耶稣是“神的圣者”时，耶稣不许他作声，污鬼就听从了祂。会堂里的人都很惊讶。他们大声说：“这是什么事？是个新道理啊！”他们看到耶稣的大能，说：“他用权柄吩咐污鬼，连污鬼也听从了他。”（马可福音1:27）
本福音经常提到“污鬼”、“邪灵”和“魔鬼”。虽然这些术语都有特定的含义，但它们经常交替使用，意指任何违背主旨意的邪恶欲望或错误信仰。在这方面，重要的是要记住，“污鬼”、“邪灵”和“魔鬼”曾经都是人，当生活在世上时，他们选择了欺骗而不是诚实，选择了残忍而不是仁慈，选择了相信自己而不是神。因此，当耶稣赶出污鬼并要求他“不要作声”时，这代表主通过圣经的神圣教导来赶出我们心中的恶欲，并使我们的错误思想安静下来。 12
所以，在本福音中，耶稣立即开始作工，实现祂的目的：祂来是要传福音，并因此赶出魔鬼。好消息迅速传播开来。如经上所记：“耶稣的名声传遍了加利利的四方。”（马可福音1:28）但我们要注意，这个“好消息”是关于悔改的。这在耶稣最初的布道和祂的第一次医治中体现了出来。祂宣传悔改之道，并赶出魔鬼。
不许鬼说话
29. 他们一出会堂，就同着雅各、约翰进了西门和安得烈的家。
30. 西门的岳母正害热病躺着，就有人告诉耶稣。
31. 耶稣进前拉着她的手，扶她起来，热就退了，她就服事他们。
32. 天晚日落的时候，有人带着一切害病的和被鬼附的来到耶稣跟前。
33. 合城的人都聚集在门前。
34. 耶稣治好了许多害各样病的人，又赶出许多鬼，不许鬼说话，因为鬼认识他。
在前面的情节中，当耶稣把污鬼从被鬼附的人身上赶出去时，那污鬼对祂说：“我知道你是谁，乃是神的圣者。”（马可福音1:24）一个污鬼竟然认出耶稣的神性，这很奇怪，但耶稣不许污鬼说什么。祂对污鬼说：“不要作声。”然后命令他从那人身上出来，污鬼就听从了祂。
当我们考虑后面一系列神奇的医治时，这第一个故事很重要，要牢记在心。接下来是西门的岳母得了医治（西门是门徒彼得的名字）。她患了热病，耶稣一摸她的手，热就退了（马可福音1:31）。显然，她迅速得了康复，便起来服事他们。这和医治被污鬼附身的人一样，引起了不小的轰动。耶稣神奇医治的消息传遍了四方。当天晚上，日落以后，有人带着一切害病的来到耶稣跟前，耶稣就治好了他们，“又赶出许多鬼”。祂再次不许鬼说话，“因为鬼认识他”（马可福音1:34）。
这是一个重要的细节。虽然这是第一章，但我们已经看到耶稣至少有两次不许鬼说话。从字面上看，我们可能认为耶稣想要隐藏祂的身份。毕竟，如果祂被发现拥有这种异能，就可能引起那些想要除灭祂的宗教领袖的怀疑。因此，祂最好将这些事情保密。
然而，在更内在的层面上，重要的是要记住，耶稣在行医治的神迹时是直接对魔鬼（也被称为邪灵）说话。魔鬼和邪灵的话不可信，无论他们说什么。他们喜欢撒谎，歪曲事实；他们编造从未发生的故事；他们假装知道没有人能预测的未来。他们引起忧虑和恐惧，使我们想起早应该忘记的事情，又让我们忘记应该记住的事情。因此，最好的办法是不要听他们说话。这就是为什么耶稣叫他们“不要作声”（马可福音1:25），又“不许他们说话”（马可福音1:34），即使是祂神奇的医治。他们一定会把好的扭曲成不好的。 13
耶稣宣告祂的目的
35. 次日早晨，天未亮的时候，耶稣起来，到旷野地方去，在那里祷告。
36. 西门和同伴追了他去，
37. 遇见了就对他说，众人都在找你。
38. 耶稣对他们说，我们可以往别处去，到邻近的乡村，我也好在那里传道，因为我是为这事出来的。
39. 于是在加利利全地，进了会堂，传道赶鬼。
40. 有一个长大麻风的来求耶稣，向他跪下，说，你若肯，必能叫我洁净了。
41. 耶稣动了慈心，就伸手摸他，说，我肯，你洁净了吧。
42. 大麻风即时离开他，他就洁净了。
43. 耶稣严严的嘱咐他，就打发他走。
44. 对他说，你要谨慎，什么话都不可告诉人，只要去把身体给祭司察看，又因为你洁净了，献上摩西所吩咐的礼物，对众人作证据。
45. 那人出去，倒说许多的话，把这件事传扬开了，叫耶稣以后不得再明明地进城，只好在外边旷野地方。人从各处都就了他来。
到了下一节，我们看到耶稣去到旷野，在那里祷告。西门和同伴找到祂，对祂说：“众人都在找你。”（马可福音1:37）耶稣的回答很重要，因为它揭示了祂的目的：“我们可以往别处去，到邻近的乡村，我也好在那里传道，因为我是为这事出来的。”（马可福音1:38）是的，耶稣是来传福音的。如经上所记：“于是在加利利全地，进了会堂，传道赶鬼。”（马可福音1:39）再一次，重要的是要注意到，耶稣传道的目的是“赶鬼”，这是从悔改开始的。 14
大多数人都同意，“好消息”应该传扬开来。有趣的是，对于向谁传扬好消息，耶稣很谨慎。正如我们在前两节所看到的，耶稣叫污鬼不要作声，不许魔鬼说话。我们将看到，被禁止出声的不只是污鬼和魔鬼。例如，在接下来的情节中，耶稣治愈了一个麻风病人。治好他以后，耶稣对他说：“你要谨慎，什么话都不可告诉人。”耶稣再次严严地叮嘱，不可将这事告诉人，只要去把身体给祭司察看，并“献上摩西所吩咐的礼物”。耶稣说，摩西所吩咐的这些事可作为麻风病人得了洁净的“证据”。（马可福音1:44）
在一个层面上，耶稣指的是在希伯来圣经中随处可见的洁净仪式。根据这些教义，任何患有传染性皮肤病的人（在这里是大麻风）都要遵守特别的规矩，包括彻底清洁麻风病人的房子和衣服，并在活水上宰一只活鸟，将其血洒在麻风病人身上七次。此外，还要献上一只没有瑕疵的羊羔，并献上用油调和的细面（利未记14:1-16）。这些都象征一种纯真的意愿，即愿意遵守主的诫命，让内心得到净化，摆脱邪恶的欲望和支持这些欲望的错误思想。 15
简单地说，从属灵的角度来理解，摩西所吩咐的真正祭物是按照诫命生活，放弃自私的意念。这是唯一需要的证据。这是生命得到内在净化的证据，而不仅仅是外在的治愈。希伯来圣经中所有的献祭和洗濯都与净化欲望和思想有关。正因为如此，大卫说：“神啊，求你为我造清洁的心，使我里面重新有正直的灵。”（诗篇51:10、17） 12
不幸的是，尽管麻风病人得了医治，但他没有听从耶稣的吩咐。他没有保持沉默，把身体给祭司察看，并献上摩西所吩咐的礼物，而是违背了耶稣的吩咐。他出去，“倒说许多的话”，把耶稣为他做的事传扬开了（马可福音1:45）。
麻风病的属灵含义
在本章早些时候，耶稣叫污鬼“不要作声，从这人身上出来”（马可福音1:25）。在后面几节经文，耶稣赶出许多鬼，“不许鬼说话”（马可福音1:34）。在这一节，祂对麻风病人说：“你要谨慎，什么话都不可告诉人。”值得注意的是，每当耶稣赶出污鬼或魔鬼时，祂不许他们说话。正如我们已经提到的，邪灵和魔鬼不是可靠的见证人。他们喜欢撒谎，夸大其词，忽略重要的细节，扭曲事实，让自己看起来良善，让别人看起来败坏。因此，耶稣让他们闭嘴是最好的。
但是，耶稣刚刚治好的麻风病人又如何呢？这一次，耶稣没有对污鬼或魔鬼说话。相反，他直接对麻风病人说话，叫他不要告诉任何人。
这是为什么？
一种解释可能从麻风病的属灵含义以及这种疾病被治愈的含义中找到。因为麻风病是一种皮肤病，它代表了当人们知道真理，却不真正相信真理时，在灵性上是什么样子。可以说，他们没有从心里接受真理。由于治愈只是“表面的”，所以它代表了外在缺陷的治愈。这是麻风病的一种。
然而，还有一种更深、更严重的麻风病。当麻风病没有得到治疗，并渗透到身体内部，影响神经系统和内部器官时，就会出现这种情况。这代表了当人们知道真理，深深地相信它，却不按照他们所信的去生活时，在灵性上是什么样子。更糟糕的是，他们歪曲圣经的真理，为自己的私欲和恶欲辩护。虽然他们看起来毫无瑕疵，洁白如雪，但他们内心充满了邪恶的欲望和诡计。每当这种情况发生时，属天的良善与真理就会与地狱的邪恶与虚假混合在一起。这种善与恶、真与假的混杂被称为“亵渎”。 17
回到耶稣刚刚治愈的麻风病人的例子，我们应该记住，耶稣嘱咐他不要对任何人讲说他被治愈的事。此外，耶稣还嘱咐他去把身体给祭司察看，并献上摩西所吩咐的礼物。倘若他如此行，他就会经历内在的治愈，而不仅仅是外在的治愈。可恰恰相反，他没有遵从耶稣的指示，随从了自己的意愿。这种意愿的不顺从表明他可能只是得了外在的治愈，没有得到内在的治愈。
从属灵的角度来看，外在的治愈是人的悟性得到了纠正，能够正确地理解圣经。而内在的治愈是情感得到了治愈，这将表现为对主的话语的顺从。麻风病人无视耶稣的嘱咐，证明他的治愈是外在的。因此，正如耶稣不许污鬼和魔鬼说话一样，祂也吩咐麻风病人不可将所发生的事情告诉任何人。在麻风病人做什么之前，特别是在他传扬他身体被治愈的消息之前，耶稣吩咐他首先遵守代表内在得到洁净的利未人的律法。
第一章到此就结束了。耶稣已经受了洗，与魔鬼争战，也传扬了福音，赶走了魔鬼，医治了病人，洁净了长大麻风的。至少有三次，耶稣叫人们不要谈论所发生的事情。当我们继续学习马可福音时，我们将仔细看看耶稣是如何预备祂的门徒（以及我们）接受和传扬福音的。
Note a piè di pagina:
1. 属天的奥秘8864[3-4]：“所说的第一件事......主导着后面的每一件事。因此，在后面的内容中，我们必须把第一个内容记在心里，将其视为主旨......主所说的话都是这样的性质，即第一句话主导着后面的内容，将它们包括在内......[在任何系列中]最先出现的东西是最内在的，后面的内容涉入其中，从而不断发展。最内在的东西主宰着一切，是所有事物存在的本质。”
2. 真实的基督教342：“信仰主耶稣基督的第一步是承认祂是神的儿子。这是迈向主降世所揭示和宣告的信仰的第一步......主说祂要把祂的教会建造在这磐石上，就是建立在承认祂是神的儿子这一真理之上。事实上，‘磐石’意味着真理......承认耶稣是神的儿子是信仰的开端。”
3. 揭秘启示录867：“‘书’不是指书，而是指心灵的内层......心灵的内层被描述为‘书’，是因为每个人在世时从意愿或爱所出的一切思想、意图、言语和行为都记录在心灵的内层。”另见属天的奥秘9325[3]：“在圣经的内在意义上，‘出生’和‘世代’表示来自主的新生的事物。”
4. 真实的基督教110[4-5]：“当人们通过圣经的真理来预备他们的悟性时，他们就使自己的悟性适应接受神的信。当人们通过仁爱的行为预备他们的意愿时，他们就使自己的意愿适合接受神的爱。这可以比作一个切割钻石的工人，使它准备好接受和反射明亮的光线。预备自己接受神，与祂结合，就是按照神圣的秩序生活，而神的所有诫命都是秩序的法则。”
5. 真实的基督教621[6]：“人若想要得救，就必须悔改自己的罪；如果不悔改，他就留在与生俱来的罪中。悔改在于停止作恶的意愿，因为它们违背神，在于省察自己......在于认识自己的恶，在主面前认罪，并祈求帮助，不再犯罪，开始新的生活。人若如此行，又信主，他的罪就赦免了。”另见新耶路撒冷及其属天的教义207：“因此，愿那些受洗的人知道，洗礼本身并不使人得着信，也不使人得救，而是证明他们若重生，就可以得着信，并得着拯救。”
6. 真实的基督教138：“圣灵是......从无所不在的神所发的神圣大能。”另见详解启示录278[9]：“一切能力都是从主那里藉着神圣的真理而来。”
7. 真实的基督教144：“我们读到，耶稣受了洗，天就开了，约翰便看见圣灵仿佛鸽子降下。这是因为洗礼意味着重生和洁净，鸽子也是如此......在天堂，经常有鸽子出现。每当它们出现时，天使都知道它们对应着关于重生和洁净的情感和思维。”
8. 属天的奥秘9335：“圣经中提到的各种‘兽’表示良善或邪恶的情感，因此，‘野兽’表示从爱自己和爱世界的乐趣中产生的虚假的情感。此外，这些情感在来世表现为各种野兽，如豹子、老虎、野猪、狼和熊。他们也像野兽一样，因为那些陷入各种恶欲及其衍生的虚假的人，像野兽一样看待和对待他们的同伴。”
9. 属天的奥秘5036[3]：“在这段经文中，‘野兽’不是指野兽，而是指地狱和从地狱升起的邪恶。伺候祂的‘天使’也不是指天使，而是指神圣的真理，藉着这些真理，祂通过自己的能力战胜并征服了地狱。”
10. 属天的奥秘5120[13]：“当邪恶藉着虚假与良善和真理争战时，试探就产生了。因为受洗意味着重生，而重生是通过属灵的争战实现的。所以，‘受洗’也意味着试探。”
11. 详解启示录619[16]：“施洗约翰所穿‘骆驼毛’的衣服，表示属世之人最外在的事物，也表示圣经最外在的事物。他腰间所束的‘皮带’表示这些外在事物与圣经属灵的内在事物的结合和联系......通过他的衣服和食物，约翰代表了圣经最外在的含义，即圣经字面上的含义。”
12. 天堂与地狱311：“所有人，无论是在天堂还是在地狱，都出自人类。在天堂的，是那些在世时照着天堂的爱与信而生活的人，在地狱的，是那些照着地狱的爱与信而生活的人......在世时是魔鬼的人，死后也是魔鬼。”另见详解启示录586：“‘魔鬼’指恶灵，地狱中所有的恶灵只不过是恶欲而已。”
13. 灵界日记1622：“当灵魂开始与人说话时，人必须小心，不要相信他们，因为他们所说的几乎都是编造的，他们在撒谎。例如，如果他们被允许描述天堂是什么样子的，天堂里的事情是怎样的，他们会说很多谎言，而且信誓旦旦的，让人感到惊讶......他们非常喜欢编造，若提起任何话题，他们就自以为无所不知，接二连三地发表意见，好像他们知道得一清二楚。这时如果有人听了他们的话，相信了他们，他们就会得寸进尺，以各种方式欺骗和误导这个人。”
14. 详解启示录586：“在圣经中，‘魔鬼’表示地狱的灵魂。地狱里所有的灵魂不过就是邪恶的欲望......邪恶和虚假的情感叫做‘欲望’，用‘魔鬼’一词来表示。”
15. 属天的奥秘3919[5]：“没有瑕疵的羊羔表示纯真的状态。”另见属天的奥秘4581[4]：“用油调和的细面表示属天的良善，也就是爱之良善，‘油’表示对主的爱，‘细面’表示对邻舍的仁。”
属天的奥秘2634：“有关洁净心灵的诫命构成了从总体到细节的神圣秩序。人活在这些诫命里，就是活在神圣的秩序里。”另见婚姻之爱340[3]：“主的教导指向内在的、属灵的自我。因此，祂关于洗濯的诫命与洁净内在的自我有关。”
17. 属天的奥秘6947[4]：“一个‘从头到脚长大麻风’的人是知道内在真理但不承认或相信它们的人。这样的人没有犯内在的亵渎，只是犯了外在的亵渎。这种亵渎是可以消除的，因此这个人是洁净的。但是，如果这个人知道信仰的真理，并且相信它们，但在生活中与它们背道而驰，那么这个人就犯了内在的亵渎，就如一个曾经相信，后来又否认的人一样。”另见属天的奥秘716[3]：“麻风病表示对神圣事物的亵渎。”
Apocalypse Explained #374
374. Verse 6. A measure of wheat for a denarius, and three measures of barley for a denarius, signifies that the genuine good of the church, as also the genuine truth of the church, is of no account to them. This is evident from the signification of "measure" [choenix] (which was the Greek measure for wheat and barley), as being the quality of estimation, for "measures" in the Word (as was said in the article above), signify the quality of a thing in respect to good and in respect to truth. It is evident also from the signification of "wheat," as being the good of the church in general (of which presently); also from the signification of "barley," as being the truth of that good (of which presently); and from the signification of "a denarius," the standard of estimation, as being as of no account. Because this was the smallest coin, it signifies the least worth, but here as of no account. The reason for this is that "the red horse" (mentioned above), signifies the understanding of the Word destroyed in respect to good, and "the black horse" the understanding of the Word destroyed in respect to truth (See above, n. 364, 372); and when the understanding of the Word in respect to good and in respect to truth has been destroyed, then the genuine good and the genuine truth of the church are estimated as of no account. The "denarius" is here taken as the standard of estimation, because some piece of money must be taken that some price may be expressed in the sense of the letter, since it is said that "a balance was in the hand of him that sat upon the horse," and that "the wheat and the barley were measured;" consequently the smallest coin of all was taken as the standard of the estimation of the price; and as there was no longer any understanding of the Word in respect to good and in respect to truth, a "denarius" in the spiritual sense here signifies as of no account.
[2] It is said, "a measure of wheat and three measures of barley," because "one" is predicated of good, and "three" of truths; and "one," when predicated of good, signifies what is perfect, thus also what is genuine; and "three," when predicated of truths, signifies what is full, thus also what is genuine; consequently "a measure of wheat and three measures of barley" signify the genuine good and the genuine truth of the church. "Wheat" signifies good, and "barley" its truth, because all things belonging to the field signify the things that belong to the church; and things belonging to the field, as crops of various kinds, serve for food; and things for food and for the nourishment of the body signify in the spiritual sense such things as nourish the soul or mind, all of which have relation to the good of love and the truth of faith; thus especially wheat and barley, because bread is made from them. (That foods of every kind signify spiritual food, thus the things of knowledge, intelligence, and wisdom, consequently the good and truth from which these are, see Arcana Coelestia 3114, 4459, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 5915, 8408, 8562, 9003. Of "bread" in general, see the work on The New Jerusalem, n. 218; that "field" signifies the church, see Arcana Coelestia 2971, 3766, 9139.)
That "wheat" and "barley" have such a signification is from correspondence, as is evident from the things that appear in the spiritual world, where all appearances are correspondences. There plains, fields, crops of various kinds, and also bread appear; from this is the knowledge that they are correspondences, and consequently that they have significations according to correspondences.
[3] That "wheat" and "barley" signify the good and truth of the church, "wheat" its good, and "barley" its truth, can be seen also from the passages in the Word where they are mentioned, as from the following. In Jeremiah:
Jehovah, who hath dispersed Israel, will bring him together and will keep him as a shepherd doth his drove; for Jehovah hath ransomed Jacob, and hath redeemed him out of the hand of him that was stronger than he. Therefore shall they come and sing aloud in the height of Zion, and shall flow together unto the good of Jehovah, to the wheat, to the new wine, and to the oil, and to the sons of the flock, and of the herd; and their soul shall become as a watered garden (Jeremiah 31:10-12).
This treats of the establishment of a new church; "Israel" and "Jacob" signify that church, "Israel" the internal spiritual church, and "Jacob" the external; for every church is internal and external. Its establishment is described by "Jehovah will bring him together and will keep him as a shepherd doth his drove, for He hath ransomed Jacob, and hath redeemed him out of the hand of him that was stronger than he;" "to redeem" signifies to reform (See above, n. 328; "out of the hand of him that was stronger than he" signifies out of evil and falsity, which before had possession; the internal joy or joy of heart arising from celestial good and truths therefrom that such have, is signified by "therefore shall they come and sing aloud in the height of Zion, and shall flow together unto the good of Jehovah, to the wheat, to the new wine, and to the oil, and to the sons of the flock and of the herd," "to sing in the height of Zion" signifying internal celestial joy, or such as is in the Lord's celestial kingdom, "to sing aloud" meaning that joy (See above, n. 326, "height" what is internal, and "Zion" the celestial kingdom; "wheat" signifies the good of the natural man, "new wine" its truth; "oil" the good of the spiritual man, "the sons of the flock" spiritual truths, and "the sons of the herd" natural truths; because these are what are signified they are called "the good of Jehovah." That such have intelligence and wisdom from this source is signified by "their soul shall become as a watered garden," for "garden" in the Word signifies intelligence, and "watered" continual growth. "Wheat," "new wine," "oil," "the sons of a flock and of the herd," are plainly not here meant, for it is said, "Jehovah hath ransomed Jacob, and their soul shall become as a watered garden. "
[4] In Joel:
The field was devastated, the ground mourned; for the corn was devastated, the new wine was dried up, the oil languished. The husbandmen were ashamed, the vine-dressers howled for the wheat and for the barley, because the harvest of the field hath perished (Joel 1:10, 11).
This is not said of a field and its barrenness, but of the church and its vastation; therefore "field," "ground," "corn," "new wine," and "oil" do not mean these things themselves, but "field" and "ground" mean the church, "field" the church in relation to the reception and bringing forth of truth and good, and "ground" the church in respect to the nation that is in it; "corn" means good of every kind in the external man; "new wine" the truth also therein; "oil" the good in the internal man; "the husbandmen that were ashamed," and "the vine-dressers that howled for the wheat and for the barley" signify those who are of the church, "wheat" and "barley" signifying the good and truth of the church; and "the harvest of the field that thus perished" signifying all worship from good and truth.
[5] In Jeremiah:
Upon all the heights in the wilderness the devastators have come; because the sword of Jehovah devoureth from the end of the land even to the end of the land; no flesh hath peace. They have sown wheat and have reaped thorns (Jeremiah 12:12-13).
This, too is said of the church and its vastation; "the heights in the wilderness upon which the devastators have come" signify that every good of charity has perished through evils and falsities, "heights" in the Word signifying where there is the good of charity, and in an abstract sense that good itself, "wilderness" signifies where there is no good because no truth, and "devastators" signify the evils and falsities through which good and truth perish; "the sword of Jehovah devoureth from the end of the land even to the end of the land" signifies falsity destroying all things of the church, "the sword devouring" meaning falsity destroying, and "from the end of the land even to the end of the land" signifying all things of the church; "no flesh hath peace" signifies that there is no longer internal rest, because of the dominion of evil and falsity; "they have sown wheat and have reaped thorns" signifies that instead of the goods of truth there are the evils of falsity, "wheat" meaning the goods of truth, and "thorns" the evils of falsity.
[6] In the same:
Ishmael, who was of the seed of the kingdom, slew Gedaliah, whom the king of Babylon had appointed over the land, and all the Jews who were with him, and the Chaldeans, also the men from Shechem, from Shiloh, and from Samaria; but ten men were found among them who said unto Ishmael, Put us not to death, for we have things hid in the field, wheat and barley, and oil and honey. So he forbare, and put them not to death (Jeremiah 41:1-8).
These historical statements describe, in the internal sense, the damnation of those who profane holy things; for "Gedaliah, whom the king of Babylon appointed over the land," and "the Jews who were with him," and "the Chaldeans," and "the men from Shechem, from Shiloh, and from Samaria," mean those who profane, and in the abstract sense, profanations of every kind, "the king of Babylon" signifying the profanation of good and truth. Their damnation is signified by their being put to death, for "to be put to death" signifies to be slain spiritually (See n. 315; but "the ten men who said to Ishmael, put us not to death for we have things hid in the field, wheat and barley, and oil and honey," mean those who have not profaned the holy things of the church, because inwardly they have good and truth; for those who profane have nothing of good and truth inwardly, but only outwardly when they speak and preach, while those who do not profane have good and truth inwardly; this is meant by their saying that "they have things hid in the field, wheat, barley, oil, and honey," "wheat and barley" signifying the goods and truths of the external man, "oil" the good of the internal man, and "honey" the delight thereof; "ten men" signify all who are such, "ten" signifying all persons and all things; that "he forbare and put them not to death" signifies that they were not profane, thus not damned; "Ishmael" represents those who are in the genuine truths of the church, which is also signified by "the seed of the kingdom," of which he was. Such are the things involved in this history, the histories in the Word equally with the prophecies having an internal sense.
[7] In Moses:
Jehovah thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths going forth in valley and mountain; a land of wheat and barley, and of vine, and fig-tree, and pomegranate; a land of oil olive and honey (Deuteronomy 8:7-8
In the sense of the letter this is a description of the land of Canaan, but in the spiritual sense the Lord's church is described, since this is meant in that sense by "the land of Canaan;" and all kinds of good and truth pertaining to the church are enumerated. The land is called "a land of brooks of water," because "brooks of water" signify the doctrinals of truth; "fountains and depths going forth in valley and mountain" signify interior and exterior truths from the Word, "fountains," interior truths therefrom, and "depths" exterior truths. The latter are said to go forth "out of the valley," because "a valley" signifies what is lower and exterior, where such truths are; and the former are said "to go forth out of the mountain," because a "mountain" signifies what is higher and interior, where truths of that kind are; "a land of wheat and barley, and of vine and fig-tree, and pomegranate," signifies the church in respect to good and truth of every kind, "wheat and barley" signifying good and truth from a celestial origin, "vine and fig-tree" good and truth from a spiritual origin, and "pomegranate" knowledges of good and truth; and "a land of oil olive and honey" signifies the church in respect to the good of love and its enjoyment. One who does not know the spiritual sense of the Word believes no otherwise than that this merely describes the land of Canaan; but in that case the Word would be merely natural, and not spiritual, and yet the Word everywhere is in its bosom spiritual, and it is spiritual when by these words are understood the spiritual things they signify, namely, goods and truths of every kind. (But what "brooks," "fountains," "depths," "valley," "mountain," "vine," "fig-tree," "pomegranate," "olive," "oil" and "honey" signify is shown in Arcana Coelestia, all of which would be too extended to cite here; but many of these things have been shown and will be shown in this explanation of Revelation, and these may be consulted in their places.)
[8] In Job:
If I have eaten the strength (of the earth) without silver, and have made the soul of its [masters] to expire, let the thorn come forth instead of wheat, and the wild vine instead of barley (Job 31:39-40).
"To eat the strength of the earth without silver" signifies to appropriate to oneself the good of the church without the truth, "earth" meaning the church, and "silver" truth; and "to make the soul of its [masters] to expire" signifies thus to empty out the spiritual life; "let the thorn come forth instead of wheat, and the wild vine instead of barley" signifies that evil will be held for good, and falsity for truth, "wheat" meaning good, "thorn" evil, "barley" truth, and "wild vine" falsity; for good can be acquired only by means of truths.
[9] In Isaiah:
I have heard a consummation and decision from the Lord Jehovih of Hosts upon the whole earth. Will the ploughman plough all day for sowing? will he open and harrow his ground? when he hath made plain the faces thereof doth he not scatter the fennel? and doth he not put in the measured wheat and the appointed barley and the appointed spelt? Thus doth he chasten him for judgment, his God doth instruct him (Isaiah 28:22, 24-26).
This in the spiritual sense describes the total destruction of the church with the Jewish and Israelitish nation, and teaches that it is of no avail to learn and know the Word except for the purpose of applying its good and truth to the use of life; from this source and no other is intelligence from the Lord. That the church with that nation was wholly destroyed is meant by "I have heard a consummation and decision from the Lord Jehovih of Hosts upon the whole earth," "consummation and decision" meaning the complete destruction, and "the whole earth," the whole church, that is, every thing of it; that it is of no avail to learn and know the Word is signified by "will the ploughman plough all day for sowing? Will he open and harrow his ground?" "to plough for sowing" meaning to learn, and "to harrow the ground" meaning to deposit in the memory. That the good and truth of the Word should be applied to the use of life is signified by "when he hath made plain the faces thereof, doth he not scatter the fennel, and put in the measured wheat and the appointed barley and the appointed spelt?" "When he hath made plain the faces of the ground he scattereth the fennel" signifies when there is preparation by the Word; "the measured wheat and the appointed barley and the appointed spelt" signify the application of good and truth to the use of life, "wheat" meaning good, "barley" truth, and "spelt" knowledges; and that from this source and no other is intelligence from the Lord is signified by "thus doth he chasten for judgment, his God doth instruct him," "judgment" signifying intelligence, and "his God doth instruct him" signifying that it is from the Lord.
[10] In Moses:
Jehovah made him ride upon the high places of the earth, and fed him with the increase of the fields; He made him to suck honey out of the cliff, and oil out of the flint of the rock; butter of the herd and milk of the flock, with the fat of lambs, and of rams, the sons of Bashan, and of he-goats, with the fat of the kidneys of wheat; and thou drinkest the blood of grapes, unmixed wine (Deuteronomy 32:13-14).
This is said of the Ancient Church established by the Lord after the flood, which was in intelligence and wisdom, because it was in the good of charity and in the faith therefrom. This intelligence and wisdom from the Lord is signified by "Jehovah made him to ride upon the high places of the earth, and fed him with the increase of the fields;" the celestial and spiritual goods that they received through truths are described by "He made him to suck honey out of the cliff, and oil out of the flint of the rock; butter of the herd and milk of the flock, with the fat of lambs, and of rams, the sons of Bashan, and of he-goats, with the fat of the kidneys of wheat; and thou drinkest the blood of grapes, unmixed wine," "wheat" signifying here in a general sense all good, and "blood of grapes" and "unmixed wine" all truth therefrom.
[11] In David:
O that My people would hearken unto Me, and Israel would walk in My ways! I would feed 1 them with the fat of wheat; and with honey out of the rock I would satisfy them (Psalms 81:13, 16).
"Fat of wheat," and "honey out of the rock with which they would be fed and satisfied" signify good of every kind from celestial good and enjoyment thereof from the Lord; for "fat" signifies celestial good, "wheat" good of every kind, "honey" the enjoyment of good, and "rock" the Lord. That those who live according to the Lord's commandments will possess these things is meant by "O that My people would hearken unto me, and Israel would walk in My ways!" "Ways" in the Word signifying truths and also commandments, and "to walk" signifying to live.
[12] In the same:
Celebrate Jehovah, O Jerusalem; praise thy God, O Zion. For He strengtheneth the bars of thy gates, He blesseth thy sons in the midst of thee. He maketh thy border peace, and satisfieth thee with the fat of wheat (Psalms 147:12-14).
"Jerusalem" and "Zion" mean the church; "Jerusalem" the church in respect to the truths of doctrine, and "Zion" the church in respect to the goods of love; "He maketh thy border peace" signifies all things of heaven and the church, for "border" signifies all these things; "He satisfieth thee with the fat of wheat" signifies with every good of love and with wisdom, "fat" signifying the good of love, and "wheat" all things from it, which are goods because they are from good; these things being signified, it is said, "the fat of wheat."
[13] In Hosea:
Jehovah said to the prophet, Go yet, love a woman beloved of her companion, and an adulteress, even as the love of Jehovah to the sons of Israel, who regard other gods, and love flagons of grapes. And I bought her to me for fifteen pieces of silver, and for a homer of barley, and a half homer of barley (Hosea 3:1-2).
This represented what the Jewish and Israelitish church was in respect to doctrine and worship, namely that by vain traditions it had falsified all things of the Word, though worshiping it as holy; "a woman beloved of her companion, and an adulteress whom the prophet should love" signifies such a church, "a woman" signifying the church, and "beloved of her companion and an adulteress" the falsification of truth and the adulteration of good; "even as the love of Jehovah to the sons of Israel, who regard other gods" signifies the falsities of doctrine and the evils of worship; these are signified by "regarding other gods;" "loving flagons of grapes" signifies the Word in the sense of the letter alone, for "wine" signifies the truths of doctrine from the Word, "grapes" its goods from which are truths, and "a flagon" signifies that which contains, thus the ultimate sense of the Word, which is the sense of the letter, and which they apply to their falsities and evils. "He bought her to him for fifteen pieces of silver" signifies for a small price, "fifteen" meaning very little; "a homer of barley" and "half a homer of barley" signifying so little of good and truths as to be scarcely any.
[14] In Matthew:
John said of Jesus, He shall baptize you with the Holy Spirit and with fire; whose fan is in His hand, and He will thoroughly purge His floor; and will gather the wheat into the garner; but the chaff He will burn with unquenchable fire (Matthew 3:11-12).
"To baptize with the Holy Spirit and with fire" signifies to reform the church and to regenerate the man of the church by means of Divine truth and Divine good; "to baptize" signifying to reform and to regenerate, "the Holy Spirit" Divine truth proceeding from the Lord, and "fire" the Divine good of His Divine love. "The wheat that He will gather into the garner" signifies good of every kind that is of heavenly origin, which He is to preserve to eternity, thus those who are in good; and "the chaff that He will burn with unquenchable fire" signifies falsity of every kind that is of infernal origin, which He is to destroy, thus those who are in falsity; and because "wheat," "garner," and "chaff" are mentioned, "fan" and "floor" are also mentioned, "fan" signifying separation, and "floor" signifying where separation is effected.
[15] In the same:
Jesus said, The kingdom of the heavens is like unto a man that sowed good seed in his field; but while men slept, his enemy came and sowed tares, and went away. But when the blade sprang up, and brought forth fruit, then appeared the tares also. And the servants of the householder coming said unto him, Lord, didst thou not sow good seed in thy field? whence then hath it tares? Then he said unto them, A man, an enemy hath done this. But the servants said, wilt thou then that we going out gather them up? But he said, Nay; lest haply while ye gather up the tares, ye root up at the same time the wheat with them. Let both grow together until the harvest; and in the season of harvest I will say to the reapers, Gather ye first the tares and bind them in bundles to burn them, but gather the wheat into my barn (Matthew 13:24-30).
What these words involve is very clear from the spiritual sense, for the particulars here are correspondences. For when the Lord was in the world, He spoke by pure correspondences, because He spoke from the Divine. Here the Last Judgment is treated of when there must be a separation of the good from the evil, and the good are to come into heaven, and the evil into hell. "The good seed in the field that the man sowed" signifies the truths of the church that are from good, "field" signifying the church where these are, and "sowing" signifying influx and reception, thus also instruction; "the man who sowed" means the Lord through the Word, in which are all the truths of the church; "while men slept his enemy came and sowed tares, and went away," signifies that with natural men the falsities of evil flow in from hell, and are received; for "to sleep" signifies to live a natural life separated from the spiritual life (See above 187), and "enemy" signifies hell, and "tares" signify the evils of falsity. What the remainder to the end signifies, can be seen from what is presented in the small work on The Last Judgment 70); for it involves arcana that are there explained; here it need only be said that "wheat" signifies the good of truth, and therefore those who are in good through truths; and that "tares" signify the evil of falsity, and therefore those who are in evil through falsities. That these things are said of the Last Judgment is evident from what follows in the same chapter, where it is said:
He that soweth the good seed is the Son of man; the field is the world; the seed are the sons of the kingdom; the tares are the sons of the evil one; the enemy is the devil; the harvest is the consummation of the age (Matthew 13:37-39).
"The consummation of the age" is the last time of the church when judgment takes place. From these passages quoted from the Word it can be seen that "wheat" signifies the good of the church in general, and "barley" its truth.
Note a piè di pagina:
1. In Arcana Coelestia 6377 we read "He would feed."
